Introduction to 1st Corinthians Chapter 5
CHAPTER V
This chapter is entirely occupied with a notice of an offence which
existed in the church at Corinth, and with a statement of the
measures which the apostle expected them to pursue in regard to it.
Of the existence of this offence he had been informed, probably by
"those of the house of Chloe," 1 Corinthians 1:11, and there is reason to
suppose that they had not even alluded to it in the letter which they
had sent to him asking advice. See 1 Corinthians 7:1. Comp. the Introduction.
The apostle 1 Corinthians 5:1 reproves them for tolerating a species of
licentiousness which was not tolerated even by the heathens; he reproves
them 1 Corinthians 5:2 for being puffed up with pride even while this scandal
existed in their church; he ordered them forthwith to purify the church
by removing the incestuous person, 1 Corinthians 5:4,5 and exhorted them to
preserve themselves from the influence which a single corrupt person
might have, operating like leaven in a mass 1 Corinthians 5:6,7.
Then, lest they should mistake his meaning, and suppose that by
commanding them not to keep company with licentious persons,
1 Corinthians 5:9, he meant to say, that they should withdraw from all
intercourse with the heathen, who were known to be idolaters and corrupt,
he says that that former command was not designed to forbid all
intercourse with them, 1 Corinthians 5:9-12); but that he meant his injunction
now to extend particularly to such as as were professed members of the
church; that they were not to cut off all intercourse with society at
large because it was corrupt; that if any man professed to be a Christian
and yet was guilty of such practices, they were to disown him,
1 Corinthians 5:11; that it was not his province, nor did he assume it, to
judge the heathen world which was without the church, 1 Corinthians 5:12;
but that this was entirely consistent with the view that eh had a right
to exercise discipline within the church, on such as professed to be
Christians; and that therefore they were bound to put away that wicked
person.
Verse 1. It is reported. Greek, It is heard. There is a rumour. That
rumour had been brought to Paul, probably by the members of the
family of Chloe, 1 Corinthians 1:11.
Commonly. \~olwv\~. Everywhere. It is a matter of common fame. It is
so public that it cannot be concealed; and so certain that it cannot be
denied. This was an offence, he informs us, which even the heathen would
not justify or tolerate; and, therefore, the report had spread not only
in the churches, but even among the heathen, to the great scandal of
religion. When a report obtains such a circulation, it is certainly time
to investigate it, and to correct the evil.
That there is fornication. See Barnes "Acts 15:20". The word is
here used to denote incest; for the apostle immediately explains the
nature of the offence.
And such fornication, etc. An offence that is not tolerated or known
among the heathen. This greatly aggravated the offence, that in a
Christian church a crime should be tolerated among its members
which even gross heathens would regard with abhorrence. That
this offence was regarded with abhorrence by even the heathens has
been abundantly proved by quotations from classic writers. See
Weststein, Bloomfield, and Whitby. Cicero says of the offence,
expressly, that "it was an incredible and unheard-of crime." Pro
Cluen. 6, 6. When Paul says that it was not "so much as named
among the Gentiles," he doubtless uses the word \~onomazetai\~ in the
sense of named with approbation, tolerated, or allowed. The crime was
known in a few instances, but chiefly of those who were princes and
rulers; but it was nowhere regarded with approbation, but was always
treated as abominable wickedness. All that the connexion requires us
to understand by the word "named" here is, that it was not tolerated
or allowed; it was treated with abhorrence, and it was therefore
more scandalous that it was allowed in a Christian church. Whitby
supposes that this offence that was tolerated in the church at
Corinth gave rise to the scandals that were circulated among the
heathen respecting the early Christians, that they allowed of
licentious intercourse among the members of their churches. This
reproach was circulated extensively among the heathen, and the
primitive Christians were at much pains to refute it.
That one should have. Probably as his wife; or it may mean simply
that he had criminal intercourse with her. Perhaps some man had parted
with his wife, on some account, and his Son had married her, or
maintained her for criminal intercourse. It is evident from
2 Corinthians 7:12, that the person who had suffered the wrong, as well as he
who had done it, was still alive. Whether this was marriage or
concubinage has been disputed by commentators, and it is not possible,
perhaps, to determine. See the subject discussed in Bloomfield.
{*} "fornication" "impurity"
{a} "one should" Deuteronomy 27:20
Verse 2. And ye are puffed up. See Barnes "1 Corinthians 4:18". You are
filled with pride, and with a vain conceit of your own wisdom and purity,
notwithstanding the existence of this enormous wickedness in your
church. This does not mean that they were puffed up, or proud
on account of the existence of this wickedness, but they were filled
with pride notwithstanding, or in spite of it. They ought to have been a
troubled people. They should have mourned; and should have given
their first attention to the removal of the evil. But instead of this,
they had given indulgence to proud feeling, and had become elated with a
vain confidence in their spiritual purity. Men are always elated and
proud when they have the least occasion for it.
And have not rather mourned, etc. Have not rather been so afflicted
and troubled as to take the proper means for removing the offence.
The word mourn here is taken in that large sense. Ye have not
been so much afflicted--so troubled with the existence of this
wickedness, as to take the proper measures to remove the offender. Acts
of discipline in the church should always commence with mourning that
there is occasion for it. It should not be anger, or pride, or
revenge, or party feeling, which prompt to it. It should be deep
grief that there is occasion for it; and tender compassion for the
offender.
Might be taken away. By excommunication. He should not, while he
continues in this state, be allowed to remain in your communion.
{b} "mourned" 2 Corinthians 7:7
Verse 3. For I verily. But I, whatever it may cost me; however you
may esteem my interference; and whatever personal ill-will may be
the result towards me, have adjudged this case to be so flagrant as
to demand the exercise of discipline; and since the church to whom
it belongs have neglected it, I use the authority of an apostle, and of
a spiritual father, in directing it to take place. This was not a
formal sentence of excommunication; but it was the declared opinion
of an apostle that such a sentence should be passed, and an
injunction on the church to exercise this act of discipline.
As absent in body. Since I am not personally present with you, I
express my opinion in this manner. I am absent in body from you, and
cannot, therefore, take those steps in regard to it which I could were I
present.
But present in spirit. My heart is with you; my feelings are with
you; I have a deep and tender interest in the case; and I judge as if
I were personally present. Many suppose that Paul by this refers to
a power which was given to the apostles, though at a distance, to
discern the real circumstances of a case by the gift of the Spirit.
Comp. Colossians 2:5; 2 Kings 5:26; 6:12. (Whitby, Doddridge, etc.)
But the phrase does not demand this interpretation. Paul meant,
probably, that though he was absent, yet his mind and attention had
been given to this subject; he felt as deeply as though he were present,
and would act in the same way. He had, in some way, been fully apprized
of all the circumstances of the case, and he felt it to be his duty to
express his views on the subject.
Have judged already. Margin, Determined, \~kekrika\~. I have made
up my mind; have decided, and do decide. That is, he had determined what
ought to be done in the case. It was a case in which the course which
ought to be pursued was plain, and on this point his mind was settled.
What that course should be, he states immediately.
As though I were present. As though I had a personal knowledge of the
whole affair, and were with you to advise. We may be certain that
Paul had the fullest information as to this case; and that the
circumstances were well known. Indeed, it was a case about the facts
of which there could be no doubt. They were everywhere known,
1 Corinthians 5:1, and there was no need, therefore, to attempt to establish
them by formal proof.
{+} "verily" "truly"
{1} "judged" "determined"
Verse 4. In the name, etc. By the authority; or in the behalf; or
acting by his commission or power, 2 Corinthians 2:10.
See Barnes "Acts 3:6". This does not refer to Paul alone in declaring
his opinion, but means that they were to be assembled in the name of the
Lord Jesus, and that they were to proceed to exercise discipline by his
authority. The idea is, that the authority to administer discipline is
derived from the Lord Jesus Christ, and is to be exercised in his name,
and to promote his honour.
When ye are gathered together. Or, "You being assembled in the name
of the Lord Jesus." This is to be connected with the previous words, and
means,
(1.) that they were to be assembled for the purpose of administering
discipline; and
(2.) that this was to be done in the name and by the authority of the
Lord Jesus.
And my spirit. 1 Corinthians 5:3. As if I were with you; that is, with my
declared opinion; knowing what I would advise, were I one of you; or, I
being virtually present with you by having delivered my opinion. It
cannot mean that Paul's soul would be really present with them; but that,
knowing his views and feelings, and what he would do, and knowing his
love for them, they could act as if he were there. This passage proves
that discipline belongs to the church itself; and so deep was Paul's
conviction of this, that even he would not administer it without
their concurrence and action. And if Paul would not do it, and in a case,
too, where bodily pains were to be inflicted by miraculous agency,
assuredly no other ministers have a right to assume the authority to
administer discipline without the action and the concurrence of the
church itself.
With the power, etc. This phrase is to be connected with the
following verse. "I have determined what ought to be done. The sentence
which I have passed is this: You are to be assembled in the name
and authority of Christ. I shall be virtually present. And you are
to deliver such a one to Satan, by the power of our Lord Jesus
Christ." That is, it is to be done by you; and the miraculous
power which will be evinced in the case will proceed from the Lord Jesus.
The word power \~dunamei\~ is used commonly in the New Testament to
denote some miraculous and extraordinary power; and here evidently means
that the Lord Jesus would put forth such a power in the infliction of
pain, and for the preservation of the purity of his church.
{d} "name of" 2 Corinthians 2:9,10
{e} "power" Matthew 16:19; John 20:23
Verse 5. To deliver. This is the sentence which is to be executed.
You are to deliver him to Satan, etc.
Unto Satan. Beza, and the Latin Fathers, suppose that this is only an
expression of excommunication. They say, that in the Scriptures there are
but two kingdoms recognised--the kingdom of God, or the church, and the
kingdom of the world, which is regarded as under the control of Satan;
and that to exclude a man from one, is to subject him to the dominion of
the other. There is some foundation for this opinion; and there can be
no doubt that excommunication is here intended; and that, by
excommunication, the offender was in some sense placed under the
control of Satan. It is further evident, that it is here supposed that
by being thus placed under him the offender would be subject to
corporal inflictions by the agency of Satan, which are here called
the "destruction of the flesh." Satan is elsewhere referred to as
the author of bodily diseases. Thus in the case of Job, Job 2:7.
A similar instance is mentioned in 1 Timothy 1:20, where Paul says he
had delivered Hymeneus and Alexander "to Satan, that they may
learn not to blaspheme." It may be observed here, that though
this was to be done by the concurrence of the church, as having a
right to administer discipline, yet it was directed by apostolic
authority; and there is no evidence that this was the usual form of
excommunication, nor ought it now to be used. There was evidently
miraculous power evinced in this case, and that power has long since
ceased in the church.
For the destruction of the flesh. We may observe here,
(1.) that this does not mean that the man was to die under the
infliction of the censure, for the object was to recover him;
and it is evident that, whatever he suffered as the consequence of
this, he survived it, and Paul again instructed the Corinthians to
admit him to their fellowship, 2 Corinthians 2:7.
(2.) It was designed to punish him for licentiousness of life---often
called in the Scriptures one of the sins or works of the flesh,
Galatians 5:19 and the design was, that the punishment should follow
in the line of the offence, or be a just retribution, as punishment
often does. Many have supposed that, by the "destruction of the flesh,"
Paul meant only the destruction of his fleshly appetites or carnal
affections; and that he supposed that this would be effected by the act
of excommunication. But it is very evident from the Scriptures that the
apostles were imbued with the power of inflicting diseases or bodily
calamities for crimes. See Acts 13:11; 1 Corinthians 11:30. What this bodily
malady was, we have no means of knowing. It is evident that it was not of
very long duration, since when the apostle exhorts them 2 Corinthians 2:7
again to receive him, there is no mention made of his suffering then
under it. This was an extraordinary and miraculous power. It was designed
for the government of the church in its infancy, when everything was
fitted to show the direct agency of God; and it ceased, doubtless, with
the apostles. The church now has no such power. It cannot now work
miracles; and all its discipline now is to be moral discipline,
designed not to inflict bodily pain and penalties, but to work a moral
reformation in the offender.
That the spirit may be saved. That his soul might be saved; that he
might be corrected, humbled, and reformed by these sufferings, and
recalled to the paths of piety and virtue. This expresses the true
design of the discipline of the church; and it ought never to be
inflicted but with a direct intention to benefit the offender, and to
save the soul. Even when he is cut off and disowned, the design should
not be vengeance, or punishment merely, but it should be to recover
him and save him from ruin.
In the day of the Lord Jesus. The day of judgment, when the Lord
Jesus shall come, and shall collect his people to himself.
{a} "deliver such a one" 1 Timothy 1:20
{b} "the spirit" 1 Corinthians 11:32
Verse 6. Your glorying. Your boasting; or confidence in your present
condition as if you were eminent in purity and piety.
Is not good. Is not well, proper, right. Boasting is never good; but
it is especially wrong when, as here, there is an existing evil, that is
likely to corrupt the whole church. When men are disposed to boast,
they should at once make the inquiry whether there is not some sin
indulged in, on account of which they should be humbled and subdued. If
all individual Christians, and all Christian churches, and all men of
every rank and condition, would look at things as they are, they would
never find occasion for boasting. It is only when we are blind to the
realities of the case, and overlook our faults, that we are disposed to
boast. The reason why this was improper in Corinth, Paul states--that any
sin would tend to corrupt the whole church, and that therefore they ought
not to boast until that was removed.
A little leaven, etc. A small quantity of leaven or yeast will
pervade the entire mass of flour, or dough, and diffuse itself through it
all. This is evidently a proverbial saying. It occurs also in
Galatians 5:9. Comp. See Barnes "Matthew 13:33". A similar figure
occurs also in the Greek classic writers. By leaven the Hebrews
metaphorically understood whatever had the power of corrupting,
whether doctrine, or example, or anything else.
See Barnes "Matthew 16:6". The sense here is plain. A single sin indulged
in, or allowed in the church, would act like leaven--it would pervade and
corrupt the whole church, unless it was removed. On this ground, and for
this reason, discipline should be administered, and the corrupt
member should be removed.
{c} "glorying" James 4:16
{d} "leaveneth" Luke 13:21
Verse 7. Purge out therefore, etc. Put away; free yourselves from.
The old leaven. The apostle here takes occasion, from the mention
of leaven, to exhort the Corinthians to put away vice and sin. The
figure is derived from the custom of the Jews in putting away leaven
at the celebration of the passover. By the old leaven he means vice
and sin; and also here the person who had committed the sin in
their church. As the Jews, at the celebration of the passover, gave
all diligence in removing leaven from their houses--searching every
part of their dwellings with candles, that they might remove every
particle of leavened bread from their habitations--so the apostle
exhorts them to use all diligence to search out and remove all sin.
That ye may be a new lump. That you may be like a new mass of
flour, or dough, before the leaven is put into it. That you may be pure
and free from the corrupting principle.
As ye are unleavened. That is, as ye are bound by your Christian
profession to be unleavened, or to be pure. Your very profession
implies this, and you ought, therefore, to remove all impurity, and to
become holy. Let there be no impurity, and no mixture inconsistent with
that holiness which the gospel teaches and requires. The apostle here
does not refer merely to the case of the incestuous person, but he takes
occasion to exhort them to put away all sin. Not only to remove this
occasion of offence, but to remove all impurity, that they might become
entirely and only holy. The doctrine is, that Christians are by their
profession holy, and that therefore they ought to give all diligence to
remove everything that is impure.
For even Christ, etc. As the Jews, when their paschal lamb was slain,
gave great diligence to put away all leaven from their dwellings, so we
Christians, since our passover is slain, ought to give the like diligence
to remove all that is impure and corrupting from our hearts. There can be
no doubt here that the paschal lamb was a type of the Messiah; and as
little that the leaven was understood to be emblematic of impurity
and sin, and that their being required to put it away was intended
to be an emblematic action designed to denote that all sin was to be
removed and forsaken.
Our passover. Our paschal lamb, for so the word \~pasca\~ usually
signifies. The sense is, "We Christians have a paschal lamb; and that
lamb is the Messiah. And as the Jews, when their paschal lamb was slain,
were required to put away all leaven from their dwellings, so we, when
our paschal lamb is slain, should put away all sin from our hearts and
from our churches." This passage proves that Paul meant to teach that
Christ had taken the place of the paschal lamb--that that lamb was
designed to adumbrate or typify him--and that consequently when he
was offered, the paschal offering was designed to cease. Christ is often
in the Scriptures compared to a lamb. See Isaiah 53:7; John 1:29;
1 Peter 1:19; Revelation 5:6,12.
Is sacrificed for us. Margin, Or slain--\~etuyh\~. The word
\~yuw\~ may mean simply to slay or kill; but it is also used
often in the sense of making a sacrifice as an expiation for sin,
Acts 14:13,18; 1 Corinthians 10:20. Comp. Genesis 31:54; 46:1; Exodus 3:18; 5:3,8,17;
Exodus 8:8,25-29; 13:15; 20:24, where it is used as the
translation of the word \^HEBREW\^, to sacrifice. It is used as the
translation of this word no less than ninety-eight times in the Old
Testament, and perhaps always in the sense of a sacrifice,
or bloody offering. It is also used as the translation of the Hebrew
word \^HEBREW\^, and \^HEBREW\^, to slay, to kill, etc., in
Exodus 12:21; 1 Kings 11:19; 2 Chronicles 29:22, etc.; in all, in eleven places
in the Old Testament. It is used in a similar sense in the New Testament,
in Matthew 22:4; Luke 15:23,27,30; John 10:10; Acts 10:13; 11:7. It occurs nowhere
else in the New Testament than in the places which have been specified.
The true sense of the word here is, therefore, to be found in the
doctrine respecting the passover. That that was intended to be a
sacrifice for sin is proved by the nature of the offering, and by the
account which is everywhere given of it in the Old Testament. The paschal
lamb was slain as a sacrifice. It was slain in the temple; its blood was
poured out as an offering; it was sprinkled and offered by the priests in
the same way as other sacrifices. See Exodus 23:18; 34:25; 2 Chronicles 30:15,16.
And if so, then this passage means that Christ was offered as a
sacrifice for sin--in accordance with the numerous passages of the
New Testament, which speak of his death in this manner,
See Barnes "Romans 3:25"; and that his offering was designed to take the
place of the paschal sacrifice, under the ancient economy.
For us. For us who are Christians. He died in our stead; and as the
Jews, when celebrating their paschal feast, put away all leaven, so we,
as Christians, should put away all evil from our hearts, since that
sacrifice has now been made once for all.
{*} "Purge" "Cleanse"
{e} "Christ" Isaiah 53:7; 1 Peter 1:19; Revelation 5:6,12
{1} "sacrificed" "slain"
Verse 8. Let us keep the feast. Margin, Holy day--\~eortazwmen\~. This
is language drawn from the paschal feast, and is used by Paul frequently
to carry out and apply his illustration. It does not mean literally the
paschal supper here--for that had ceased to be observed by
Christians--nor the Lord's Supper particularly; but the sense is,
"As the Jews when they celebrated the paschal supper, on the slaying and
sacrifice of the paschal lamb, put away all leaven as emblematic of sin,
so let us, in the slaying of our sacrifice, and in all the duties,
institutions, and events consequent thereon, put away all wickedness from
our hearts as individuals, and from our societies and churches. Let us
engage in the service of God by putting away all evil."
Not with old leaven. Not under the influence, or in the indulgence of
the feelings of corrupt and unrenewed human nature. The word leaven is
very expressive of that former or old condition, and denotes the
corrupt and corrupting passions of our nature before it is renewed.
The leaven of malice. Of unkindness and evil--which would diffuse
itself, and invade the mass of Christians. The word
malice--\~kakiv\~--denotes evil in general,
And wickedness. Sin; evil. There is a particular reference here
to the case of the incestuous person. Paul means that all wickedness
should be put away from those who had been saved by the sacrifice of
their passover, Christ; and, therefore, this sin in a special manner.
But with the unleavened bread, etc. That is, with sincerity and
truth. Let us be sincere, and true, and faithful; as the Jews partook of
bread unleavened, which was emblematic of purity, so let us be sincere
and true. It is implied here that this could not be done unless they
would put away the incestuous person. No Christians can have or
give evidence of sincerity, who are not willing to put away all sin.
{1} "feast" "holyday"
{a} "feast" Exodus 13:6
{b} "leaven of malice" Matthew 16:6,12
Verse 9. I wrote unto you. I have written. \~egraqa\~. This word may
either refer to this epistle, or to some former epistle. It simply
denotes that he had written to them; but whether in the former part
of this, or in some former epistle which is now lost, cannot be
determined by the use of this word.
In an epistle, \~en th epistolh\~. There has been considerable diversity of
opinion in regard to this expression. A large number of commentators--as
Chrysostom, Theodoret, Oecumenius, most of the Latin commentators, and
nearly all the Dutch commentators--suppose that this refers to the same
epistle, and that the apostle means to say that in the former part of
this epistle 1 Corinthians 5:2 he had given them this direction. And in
support of this interpretation they say that \~th\~, here, is used
for \~tauth\~, and appeal to the kindred passages in Romans 16:2;
Colossians 4:6; 1 Thessalonians 5:27; 2 Thessalonians 3:3,4. Many others--as Grotius, Doddridge,
Rosenmuller, etc.--suppose it to refer to some other epistle
which is now lost, and which had been sent to them before their
messengers had reached him. This epistle might have been very
brief, and might have contained little more than this direction.
That this is the correct opinion, may appear from the following
considerations, viz.:
(1.) It is the natural and obvious interpretation --one that would
strike the great mass of men. It is just such an expression as Paul
would have used on the supposition that he had written a previous
epistle.
(2.) It is the very expression which he uses in 2 Corinthians 7:8, where he is
referring to this epistle as one which he had sent to them.
(3.) It is not true that Paul had in any former part of this epistle
given this direction. He had commanded them to remove an incestuous
person, and such a command might seem to imply that they ought not to
keep company with such a person; but it was not a general command not
to have intercourse with them.
(4.) It is altogether probable that Paul would write more letters than we
have preserved. We have but fourteen of his remaining. Yet he laboured
many years; founded many churches; and had frequent occasion to write to
them.
(5.) We know that a number of books have been lost which were either
inspired or which were regarded as of authority by inspired men.
Thus the books of Jasher, of Iddo the seer, etc., are referred to in
the Old Testament; and there is no improbability that similar instances
may have occurred in regard to the writers of the New Testament.
(6.) In 1 Corinthians 5:11, he expressly makes a distinction between the
epistle which he was then writing and the former one. "But now," i.e., in
this epistle, "I have written \~egraqa\~ to you," etc., an expression
which he would not use if 1 Corinthians 5:9 referred to the same epistle.
These considerations seem to me to be unanswerable, and to prove that
Paul had sent another epistle to them in which he had given this
direction.
(7.) This opinion accords with that of a very large number of
commentators. As an instance, Calvin says, "The epistle of which he here
speaks is not now extant. Nor is it to be doubted that many others have
perished; but it is sufficient that these survive to us which the Lord
saw to be needful." If it be objected that this may affect the doctrine
of the inspiration of the New Testament, since it is not to be supposed
that God would suffer the writings of inspired men to be lost, we may
reply,
(a.) that there is no evidence that these writings were inspired. Paul
often makes a distinction in regard to his own words and doctrines,
as inspired or uninspired, see 1 Corinthians 7; and the same thing may
have occurred in his writings.
(b.) This does not affect the inspiration of the books which remain, even
on the supposition that those which were lost were inspired. It does not
prove that these are not from God. If a man loses a guinea, it does not
prove that those which he has not lost are counterfeit or worthless.
(c.) If inspired, they may have answered the purpose which was designed
by their inspirations and then have been suffered to be lost--as all
inspired books will be destroyed at the end of the world.
(d.) It is to be remembered that a large part of the discourses of
the inspired apostles, and even the Saviour himself, John 21:25, have
been lost. And why should it be deemed any more wonderful that inspired
books should be lost, than inspired oral teaching? Why more wonderful
that a brief letter of Paul should be destroyed, than that numerous
discourses of Him "who spake as never man spake" should be lost
to the world?
(e.) We should be thankful for the books that remain, and we may be
assured that all the truth that is needful for our salvation has been
preserved, and is in our hands. That any inspired books have been
preserved amidst the efforts which have been made to destroy them all, is
more a matter of wonder than that a few have been lost; and should rather
lead us to gratitude that we have them, than to grief that a few,
probably relating to local and comparatively unimportant matters, have
been destroyed.
Not to company, etc. Not to associate with. See Ephesians 5:11;
2 Thessalonians 3:14. This, it seems, was a general direction on the subject. It
referred to all who had this character. But the direction which he
now 1 Corinthians 5:11 proceeds to give, relates to a different matter
--the proper degree of intercourse with those who were in the church.
{c} "epistle" Ephesians 5:11
{*} "fornicators" "The impure"
Verse 10. Yet not altogether, etc. In my direction not "to company"
with them, I did not mean that you should refuse all kinds of
intercourse with them; that you should not treat them with civility, or
be engaged with them in any of the transactions of life, or in the
ordinary intercourse of society between man and man, for this would
be impossible; but that you should not so associate with them as
to be esteemed to belong to them, or so as to be corrupted by their
example. You are not to make them companions and friends.
With the fornicators. Most heathen were of this description, and
particularly at Corinth. See the Introduction to this epistle.
Of this world. Of those who are out of the church; or who are not
professed Christians.
Or with the covetous. The avaricious; those greedy of gain. Probably
his direction in the former epistle had been that they should avoid them.
Or extortioners. Rapacious persons; greedy of gain, and oppressing
the poor, the needy, and the fatherless, to obtain money.
Or with idolaters. All the Corinthians before the gospel was preached
there worshipped idols.
Then must ye needs, etc. It would be necessary to leave the world.
The world is full of such persons. You meet them everywhere.
You cannot avoid them in the ordinary transactions of life, unless
you either destroy yourselves, or withdraw wholly from society.
This passage shows,
(1.) that that society was full of the licentious and the covetous,
of idolaters and extortioners. See Barnes "Romans 1:1".
(2.) That it is not right either to take our own lives to avoid them, or
to withdraw from society and become monks; and, therefore, that the whole
monastic system is contrary to Christianity. And,
(3.) that it is needful we should have some intercourse with the men of
the world; and to have dealings with them as neighbours, and as members
of the community. How far we are to have intercourse with them is not
settled here. The general principles may be,
(1.) that it is only so far as is necessary for the purposes of good
society, or to show kindness to them as neighbours and as members
of the community.
(2.) We are to deal justly with them in all our transactions.
(3.) We may be connected with them in regard to the things which
we have in common--as public improvements, the business of education,
etc.
(4.) We are to endeavour to do them good, and for that purpose we are
not to shun their society. But,
(5.) we are not to make them our companions; or to associate with
them in their wickedness, or as idolaters, or covetous, or licentious;
we are not to be known as partakers with them in these things.
And for the same reason we are not to associate with the gay in their
gaiety; with the proud in their pride; with the fashionable in their
regard to fashion; with the friends of the theatre, the ball-room, or
the splendid party, in their attachment to these amusements. In
all these things we are to be separate; and are to be connected with
them only in those things which we may have in common with them,
and which are not inconsistent with the holy rules of the Christian
religion.
(6.) We are not so to associate with them as to be corrupted by their
example; or so as to be led by that example to neglect prayer and the
sanctuary, and the deeds of charity, and the effort to do good to the
souls of men. We are to make it a great point that our piety is not
to suffer by that intercourse; and we are never to do anything, or
conform to any custom, or to have any such intercourse with them as to
lessen our growth in grace; divert our attention from the humble
duties of religion; or mar our Christian enjoyment.
{*} "fornicators" "The impure"
{+} "extortioners" "Oppressors"
Verse 11. But now. In this epistle. This shows that he had written a
former letter.
I have written unto you. Above. I have designed to give this
injunction that you are to be entirely separated from one who is a
professor of religion, and who is guilty of these things.
Not to keep company. To be wholly separated and withdrawn
from such a person. Not to associate with him in any manner.
If any man that is called a brother. Any professing Christian; any
member of the church.
Be a fornicator, etc. Like him who is mentioned, 1 Corinthians 5:1.
Or an idolater. This must mean those persons who while they professed
Christianity still attended the idol feasts, and worshipped there.
Perhaps a few such may have been found who had adopted the Christian
profession hypocritically.
Or a railer. A reproachful man; a man of coarse, harsh, and bitter
words; a man whose characteristic it was to abuse others; to vilify their
character, and wound their feelings. It is needless to say how
much this is contrary to the spirit of Christianity, and to the example
of the Master, "who when he was reviled, reviled not again."
Or a drunkard. Perhaps there might have been some then in the
church, as there are now, who were addicted to this vice. It has
been the source of incalculable evils to the church; and the apostle,
therefore, solemnly enjoins on Christians to have no fellowship with a
man who is intemperate.
With such an one no not to eat. To have no intercourse or fellowship
with him of any kind; not to do anything that would seem to acknowledge
him as a brother; with such an one not even to eat at the same table. A
similar course is enjoined by John, 2 John 1:10,11. This refers to the
intercourse of common life, and not particularly to the communion. The
true Christian was wholly to disown such a person, and not to do anything
that would seem to imply that he regarded him as a Christian brother. It
will be seen here that the rule was much more strict in regard to one
who professed to be a Christian than to those who were known and
acknowledged heathens. The reasons may have been:
(1.) The necessity of keeping the church pure, and of not doing anything
that would seem to imply that Christians were the patrons and friends
of the intemperate and the wicked.
(2.) In respect to the heathen, there could be no danger of its being
supposed that Christians regarded them as brethren, or showed to them any
more than the ordinary civilities of life; but in regard to those who
professed to be Christians, but who were drunkards, or licentious, if a
man was on terms of intimacy with them, it would seem as if he
acknowledged them as brethren, and recognised them as Christians.
(3.) This entire separation and withdrawing from all communion was
necessary in these times to save the church from scandal, and from the
injurious reports which were circulated. The heathen accused Christians
of all manner of crime and abominations. These reports were greatly
injurious to the church. But it was evident that currency and
plausibility would be given to them if it was known that Christians were
on terms of intimacy and good fellowship with heathens and intemperate
persons. Hence it became necessary to withdraw wholly from them; to
withhold even the ordinary courtesies of life; and to draw a line of
total and entire separation. Whether this rule in its utmost strictness
is demanded now, since the nature of Christianity is known, and since
religion cannot be in so much danger from such reports, may be made a
question. I am inclined to the opinion that the ordinary civilities of
life may be shown to such persons; though certainly nothing that would
seem to recognise them as Christians. But as neighbours and
relatives; as those who may be in distress and want, we are assuredly not
for bidden to show towards them the offices of kindness and compassion.
Whitby and some others, however, understand this of the communion of the
Lord's Supper, and of that only.
{a} "if any man" Romans 16:17; 2 John 1:10
{*} "fornicator" "impure"
{+} "railer" "reviler"
{+} "extortioner" "Oppressor"
Verse 12. For what have I to do, etc. I have no authority over them;
and can exercise no jurisdiction over them. All my rules, therefore,
must have reference only to those who are within the church.
To judge. To pass sentence upon; to condemn; or to punish. As a
Christian apostle, I have no jurisdiction over them.
Them also that are without. Without the pale of the Christian church;
heathens; men of the world; those who did not profess to be Christians.
Do not ye judge, etc. Is not your jurisdiction as Christians
confined to those who are within the church, and professed members
of it? Ought you not to exercise discipline there, and inflict
punishment on its unworthy members? Do you not in fact thus exercise
discipline, and separate from your society unworthy persons--
and ought it not to be done in this instance, and in reference to the
offender in your church?
{b} "without" Mark 4:11
Verse 13. But them, etc. They who are unconnected with the church
are under the direct and peculiar government of God. They are,
indeed sinners, and they deserve punishment for their crimes. But
it is not ours to pronounce sentence upon them, or to inflict punishment.
God will do that. Our province is in regard to the church. We are to
judge these; and these alone. All others we are to leave entirely in the
hands of God.
Therefore. Greek, And--\~kai\~. "Since it is yours to judge the
members of your own society, do you exercise discipline on the offender,
and put him away."
Put away from among yourselves. Excommunicate him; expel him from
your society. This is the utmost power which the church has; and
this the church is bound to exercise on all those who have openly
offended against the laws of Jesus Christ.
{c} "away from" Matthew 18:17
-------------------------------------------------------------------------
REMARKS
(1.) A public rumour with regard to the existence of an offence
in the church should lead to discipline. This is due to the church
itself, that it may be pure and uninjured; to the cause, that religion
may not suffer by the offence; and to the individual, that he may
have justice done him, and his character vindicated if he is unjustly
accused; or that if guilty he may be reclaimed and reformed.
Offences should not be allowed to grow until they become scandalous;
but when they do, every consideration demands that the matter should
be investigated, 1 Corinthians 5:1.
(2.) Men are often filled with pride when they have least occasion
for it, 1 Corinthians 5:2. This is the case with individuals--who are often
elated when their hearts are full of sin--when they are indulging in
iniquity; and it is true of churches also, that they are most proud
when the reins of discipline are relaxed, and their members are cold
in the service of God, or when they are even living so as to bring
scandal and disgrace on the gospel.
(3.) We see in what way the Christian church should proceed in
administering discipline, 1 Corinthians 5:2. It should not be with harshness,
bitterness, revenge, or persecution. It should be with mourning
that there is necessity for it; with tenderness toward the offender;
with deep grief that the cause of religion has been injured; and with
such grief at the existence of the offence as to lead them to prompt
and decided measures to remove it.
(4.) The exercise of discipline belongs to the church itself,
1 Corinthians 5:4. The church at Corinth was to be assembled with reference to
this offence, and was to remove the offender. Even Paul, an apostle,
and the spiritual father of the church, did not claim the authority
to remove an offender except through the church. The church was
to take up the case; to act on it; to pass the sentence; to
excommunicate the man. There could scarcely be a stronger proof that
the power of discipline is in the church, and is not to be exercised
by any independent individual, or body of men, foreign to the
church, or claiming an: independent right of discipline. If Paul
would not presume to exercise such discipline independently of the
church, assuredly no. minister, and no body of ministers, have any
such right now. Either by themselves in a collective congregational
capacity, or through their representatives in a body of elders, or in
a committee appointed by them; every church is itself to originate
and execute all the acts of Christian discipline over its members.
(5.) We see the object of Christian discipline, 1 Corinthians 5:5. It is
not revenge, hatred, malice, or the mere exercise of power that is to
lead to it; it is the good of the individual that is to be pursued
and sought. While the church endeavours to remain pure, its aim and
object should be mainly to correct and reform the offender, that his
spirit may be saved. When discipline is undertaken from any other
motive than this; when it is pursued from private pique, or rivalship, or
ambition, or the love of power; when it seeks to overthrow the influence
or standing of another, it is wrong. The salvation of the offender and
the glory of God should prompt to all the measures which should be taken
in the case.
(6.) We see the danger of indulging in any sin--both in reference
to ourselves as individuals, or to the church, 1 Corinthians 5:6. The smallest
sin indulged in will spread pollution through the whole body, as a
little leaven will affect the largest mass.
(7.) Christians should be pure, 1 Corinthians 5:7,8. Their Saviour, their
paschal lamb, was pure; and he died that they might be pure. He
gave himself that his people might be holy; and by all the purity
of his character--by all the labours and self-denials of his life--by
all his sufferings and groans in our behalf, are we called on to be
holy.
(8.) We are here presented with directions in regard to our intercourse
with those who are not members of the church, 1 Corinthians 5:10. There is
nothing that is more difficult to be understood than the duty of
Christians respecting such intercourse. Christians often feel that they
are in danger from it, and are disposed to withdraw almost entirely from
the world. And they ask with deep solicitude often, what course they are
to pursue? Where shall the line be drawn? How far shall they go? And
where shall they deem the intercourse with the world unlawful or
dangerous? A few remarks here as rules may aid us in answering these
questions: 1st. Christians are not wholly to withdraw from
intercourse with the people of this world. This was the error of the
monastic system, and this error has been the occasion of innumerable
corruptions and abominations in the papal church. They are not to do
this, because
(a.) it is impossible. They must needs then, says Paul, go out of the
world.
(b.) Because religion is not to be regarded as dissocial, and gloomy,
and unkind.
(c.) Because they have many interests in common with those who are
unconnected with the church, and they are not to abandon them. The
interests of justice, and liberty, and science, and morals, and public
improvements, and education, are all interests in which they share in
common with others.
(d) Many of their best friends--a father, a mother, a son, a
daughter--may be out of the church, and religion does not sever those
ties, but binds them more tenderly and closely.
(e) Christians are inevitably connected in commercial dealings with those
who are not members of the church; and to cease to have any connexion
with them would be to destroy their own business, and to throw themselves
out of employment, and to break up society.
(f) It would prevent the possibility of doing much good either to the
bodies or the souls of men. The poor, the needy, and the afflicted, are,
many of them, out of the church; and they have a claim on the friends
of Christ, and on their active beneficence.
(g) It would break up and destroy the church altogether. Its numbers are
to be increased and replenished from age to age by the efforts of
Christians; and this demands that Christians should have some
intercourse with the men of the world, whom they hope to benefit.
(h) An effort to withdraw wholly from the world injures religion. It
conveys the impression that religion is morose, severe, misanthropic; and
all such impressions do immense injury to the cause of God and truth.
2nd. The principles on which Christians should regulate their
intercourse with the world, are these:
(a) They are not to be conformed to the world; they are not to do
anything that shall countenance the views, feelings, principles
of the world as such, or as distinguished from religion. They are
not to do anything that would show that they approve of the peculiar
fashions, amusements, opinions of the people of the world; or to
leave the impression that they belong to the world.
(b) They are to do justice and righteousness to every man, whatever may
be his rank, character, or views. They are not to do anything that will
be calculated to give an unfavourable view of the religion which they
profess to the men of the world.
(c) They are to discharge with fidelity all the duties of a father,
husband, son, brother, friend, benefactor, or recipient of favours,
towards those who are out of the church, or with whom they may be
connected.
(d) They are to do good to all men--to the poor, the afflicted, the
needy, the widow, the fatherless.
(e) They are to endeavour so to live and act, so to converse, and so to
form their plans, as to promote the salvation of all others. They are to
seek their spiritual welfare; and to endeavour by example and by
conversation, by exhortation and by all the means in their power, to
bring them to the knowledge of Christ. For this purpose they are kept on
the earth instead of being removed to heaven; and to this object they
should devote their lives.
(9.) We see from this chapter who are not to be regarded as
Christians, whatever may be their professions, 1 Corinthians 5:11. A man who
is
(1) a fornicator, or
(2) COVETOUS, or
(3) an idolater, or
(4) a railer, or
(5) a drunkard, or
(6) an extortioner, is not to be owned as a Christian brother.
Paul has placed the covetous man, and the railer, and extortioners, in
most undesirable company. They are ranked with fornicators and drunkards.
And yet how many such persons there are in the Christian church--and
many, too, who would regard it as a special insult to be ranked with a
drunkard or an adulterer. But in the eye of God both are alike unfit for
his kingdom, and are to be regarded as having no claims to the
character of Christians.
(10.) God will judge the world, 1 Corinthians 5:12,13. The world that is
without the church--the mass of men that make no profession of
piety--must give an account to God. They are travelling to his bar;
and judgment in regard to them is taken into God's own hands, and
he will pronounce their doom. It is a solemn thing to be judged by
a holy God; and they who have no evidence that they are Christians should
tremble at the prospect of being soon arraigned at his bar.
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